Posts Tagged ‘materialistic’

(This borrows arguments and facts from Dinesh D’Souza’s book Life After Death.)

Neuroscientists study the physical brain, but they also want to understand the non-physical mind. Yet thoughts cannot be collected, weighed, measured, sniffed, or even observed, at least not directly and clearly. They try to reduce the mind to merely physical cause-and-effect relationships. But is it even possible to do so?

Neuroscience has shown that brain states and mental experiences are correlated and that in many cases that certain mental states are dependent on certain brain states, but it HAS NOT shown that brain states cause mental states.

The famous American philosopher William James correctly thought of the brain not as a causal device but as a gateway, receiver, or transmission vehicle for the mind.

As an analogy, consider a radio and music. If the radio breaks and one can’t hear the music anymore, does that prove that the radio causes the music? Of course not. The music/radio waves are actually distinct from and have an independent existence from the physical radio itself. The radio merely channels and manifests the music/radio waves that already exist all around us.

Similarly, music CDs require CD players, but the players don’t cause the music. Software requires hardware, but the hardware doesn’t cause the software’s programs. A fine paintbrush is needed to paint a fine painting, but the paintbrush doesn’t cause the painting but the artist using the paintbrush.

The question materialist atheists have to answer is this: “How do material objects, such as neurons with their associated apparatus of axons and dendrites, cause immaterial outcomes such as sensations, emotions, and ideas?… How can we be confident that the brain is a manufacturing plant for the mind and not merely a gateway or transmission belt?”

If minds are shadows/epiphenomenons that don’t do anything, why do we have minds? It is unlikely evolution would provide mental functions if they were irrelevant.

And if the mind is just an illusion with no existence, then the very thought, idea, and truth of “the mind is just an illusion with no existence” doesn’t exist either. It’s self-contradictory.

The notion that the mind is the brain (Daniel Dennett) doesn’t work either. Mental states are private, known only to the person; brains are not private and can be known by an outside observer. Mental states cannot be spatially located; brain states can. Mental states are about something and intentionally refer to something external to themselves; this is not the case with brain states. A person is infallible concerning their mental state, about their own thoughts; a person cannot be infallible concerning their brain state. A person cannot be mistaken about what they themselves experience mentally; a person can be mistaken about their own brain state, which a neuroscientist may know more about through technology and observation. Moreover, if two different people have the same mental state, that does NOT mean they have the same brain state. Human brains are wired differently from individual to individual.

The mind is not what it makes a person do either. One can remove actions or cease to act and the mental experience still be there. Mental experiences can exist apart from any behavior and perhaps from any physical manifestation.

Philosophers like Thomas Nagel (click here for more info) and Frank Jackson have soundly argued that even a full understanding of brain physiology will never reveal mental states, that mental states can never be reduced to purely physical terms.

The mind is not the output of a computer either. We cannot build computers that do what the mind does and experiences. Of course, the notion of the mind as a computer doesn’t preclude the notion of life after death since one might download and upload the mind. Moreover, a computer merely manipulates symbols; it isn’t really conscious of what it is doing like the human mind. Computers can do syntax but not semantics; they can follow rules but can’t discern meaning. No computer, however complex, will ever be able to think and be conscious.

Neuroscience has only shown its own inherent limitations and blindspots. Science is limited to the study of material things that are objective and publicly observable. The “scientific” argument against the soul (mind/consciousness) collapses because the soul is not material or objective. Neuroscience thus makes life after death a plausible notion, though perhaps not persuasive and credible on its own.

Neuroscience has also shown that mental activity actually reconstitutes and reprograms the neurons in our brain. The mind, the person, the human will, shapes and forms the physical brain.

Physician Jeffrey Schwartz treats OCD patients and developed what he calls “cognitive therapy.” This therapy involves patients learning to refocus their minds away from their compulsions and toward other thoughts and actions. Not only has the therapy been successful in many cases, but it has shown that a person can willfully rewire and bring order to their own previously disordered brains. The mind is controlling the matter, not the other way around!

The placebo and nocebo effects also demonstrate how the mind changes the body, including the brain.

The concept of neuroplasticity is a relatively new term to describe how the mind can change the physical arrangements in the brain. Psychiatrist Norman Doige has employed this concept and a therapy similar to Dr. Schwartz’s to successfully treat a variety of mental disabilities.

If the mind is independent enough to create changes in the body, especially the brain, it seems reasonable to suppose the mind can survive the dissolution of the body, including specifically the brain.

Dr. Schwartz and physicist Henry Stapp are using discoveries in quantum physics to explain these mysterious/miraculous phenomena/treatments. They believe that consciousness operates at the quantum level to create a physical force. They believe the patients can, through trained volition/consciousness, fix and rearrange the position of subatomic particles and thus transform the physical reality within the brain.

Consciousness is perhaps the most perplexing and mysterious subject in science, and yet it is the most obvious and self-evident thing to the ordinary person. Human consciousness has no physical explanation yet we can see its physical consequences in medicine. Consciousness has no good evolutionary explanation either.

Consciousness must exist. If consciousness doesn’t really exist, than we can’t be conscious of the fact that consciousness doesn’t exist. To deny consciousness is self-contradictory.

Philosopher David Chalmers argues we should accept consciousness as an irreducible element of reality, just like matter and energy in physics.

Quantum uncertainty creates rational/scientific room for free will.

“Thus a strict materialism refutes itself for the reason given long ago by Professor Haldane: ‘If my mental processes are determined wholly by the motion of atoms in my brain, I have no reason to suppose that my beliefs are true…and hence no reason for supposing my brain to be composed of atoms.” -C.S. Lewis, Miracles

If we presume morality, we must presume free will too. And free will is inherently spiritual and supernatural by definition (i.e. not a result of physical cause and effect). Free will and atheistic materialism are incompatible. Thus morality and atheistic materialism are incompatible.

Marxism is specifically atheistic. By denying the supernatural, transcendent, and spiritual aspects of reality, it is inherently materialistic and deterministic. The world is atoms, their random motions, and absolutely nothing else. Marxism seeks to satisfy material needs and desires regardless of the moral consequences (because morality, a transcendent thing, doesn’t exist). Communism, socialism, and welfare statism are merely derivatives of this Marxist theory.

Capitalism inherently believes that all human beings have free will and should be free to exercise that freedom without coercion from others in economic matters. Now the very idea of free will and freedom presupposes the divine, the supernatural. Freedom presupposes something more than a mere mass of atoms and random chance. It presupposes something more than the material world. It presupposes something (or someone) that can actually choose, i.e. the soul, and thus presupposes a Soul-Maker too. Thus capitalism presupposes the transcendent and spiritual and thus is less materialistic than any of its alternatives.

There is a distinction between materialism and productive use of the Creation. But of course, if you are an atheist, this distinction necessarily has no meaning for you.